Tag: IVP Academic

The Fullness of Christ in the Early Church: a book review

One of the theology profs at my grad school used to say something like, “All the new heresies are the old heresies with fresh make up and a mini skirt.” Leaving aside his troubling gendered association of apostasy, his point is a good one: there is nothing new under the sun, there are simply variations of an old theme.

9780830851270This is demonstrated in The Earliest Christologies: Five images of Christ in the Postapostolic Age.  James Papandrea, associate professor of church history at Garrett-Evangelical Theological Seminary,  explores the various views of Christ in the second and third centuries (before Constantine and councils). Some thinkers in the area were Adoptionists, denying the divinity of Jesus; Others were Docetists, denying  Christ’s humanity. The middle position was Logos Christology—affirming Jesus Christ’s full  divinity and humanity and paving the way for Nicea and Chalcedon.

Papandrea explores five images of Christ in the early church. He distinguishes two different types of adoptionists: Angel Adoptionists and Spirit Adoptionists. The Angel Adoptionists held that the human Jesus was rewarded by God for his perfect obedience and given an indwelling angel. This happened proactively at the moment of his conception because of God’s foreknowledge (25-26).  Thus they accepted the Virgin Birth but neither the man (Jesus) or the indwelling angel (the Christ) were considered divine (27). They accepted the gospel of Matthew as canon and prominent teachers include the author of The Shepherd of Hermas and Lucian of Antioch (Arius’ teacher) (29-30). With this Christology, salvation is based on merit and human effort (31). Little is known about the actual lifestyle of the Angel Adoptionists (31).

Most adoptionists were Spirit Adoptionists, believing that Jesus became the Christ through the anointing of the Spirit at his Baptism (35). This gave Jesus power to perform miracles in his ministry; however the Spirit withdrew at Jesus’ passion (35). Thus the union of human to God was temporary, focused on the concept of anointing rather than indwelling (35-36). They likely used an edited form of Matthew’s gospel, excising the birth narratives (39)  The Spirit Adoptionists affirmed the preexistence of the Spirit, safegarding Jewish monotheism by removing Jesus from the realm of divinity (42). Jesus was just a man filled by the Spirit, and as such not unique (36).  Adherents of Spirit Adoptionism included Theodutus the Elder, Theodutus the Younger and Paul of Samasota (36-37). As with the Angel Adoptionists, Spirit Adoptionists were ‘optimistic about human nature’ advocating strict  adherence to the Jewish law (41). This manifested itself as a strict asceticism among adherents, vegetarianism and the use of water at the Eucharist (43).

The Docetists were also (broadly) of two types: those that denied that Jesus had a body at all (Docetism and Docetic Gnosticism),  and those that thought Jesus had a “ethereal” body which appeared human (Hybrid Gnosticsm. Hybrid Gnosticism (or quasi-docetism)  developed somewhat later, possibly in conversation with the mainstream church and a concession that Jesus did seem to actually have a body (70)  Both forms of gGnosticism demeaned matter in favor of the ‘spiritual,’ though in practice it manifested itself differently. Those who thought that Jesus’ body was an illusion, denigrated their bodies as evil and practiced asceticism (64). The Hybrids were more hedonistic, though possibly no-more than Roman society at large (82-83).  Neither type of docetist believe in Jesus humanity. Thus he has no birth,  or resurrection. Jesus was simply the offspring of gods in a polytheistic pantheon.

Papandrea presents Logos Christology as ‘the middle way’ between adoptionism and docetism:

Logos Christology, as the middle way between these alternatives, refused to allow either of Jesus Christ’s two natures to be diminished. Logos Christology embraces a full divinity that is preexistant and a true humanity with a real human body. This is a hristology of descent because the divine Logos starts out in the dine realm as equal to the Father and descends to humanity to take on our human condition (Phil 2:6-8). Furthermore Logos Christology refuses to separate Jesus from “the Christ” as though they were two separate entities, but rather consider the whole incarnate Jesus Christ as one person. (88-89).

Thus Logos Christology affirms Jesus humanity and that he is the divine Son of God, his bodily resurrection, his virgin birth, his incarnation. The practical payoff of this view is a belief in the doctrine of grace, and Christ’s atoning sacrifice, resurrection and the dignity of creation. Rather than legalism or a strict asceticism, Christians could have a more balanced approach to their bodies and matter (104).

Papandrea’s final chapter explores why Logos Christianity won, instead of these other alternatives. But he also show how these early heresies had a legacy. Adoptionism evolved into Arianism in the forth century (119). Docetic Gnosticism paved the way for modalism (120). In his final pages he observes the modern forms of Adoptionism and Doceticism (125-127). Modern day modalists and practical docetists in the church, continue to deny the dignity of embodied life. Adoptionism is seen in contemporary scholarship that draws a strong distinction between “the historical Jesus” and the “Christ of faith” (125). Old heresies remade for today.

Papandrea has produced an accessible guide to these early Christologies. It is an introductory overview, so could certainly be more detailed at points; yet Papandrea does give a good analysis of the controversies and the implications for sotierology and anthropology. This would be a good supplementary text for a systematic or historical theology course. It also has the advantage of describing the significance of these histories for today. As a pastoral leader, this book clarified my understanding of the roots of contemporary issues facing Christology in the church.  I give this four-and-a-half stars.

Note: I received this book from IVP Academic in exchange for my honest review.

 

 

Ethics as Discipleship: a book review

Recently I sat through a presentation where the presenter made the claim that people always act out of their own self-interest. That ethical egoism was enshrined as the only option for personal decision making made my inner-ethicist cringe. In that environment it was too much to hope for a full-scale discussion of ethical approaches (i.e. the role of rules, formational habits, or even the ‘greater good’). While this discussion didn’t happen in a religious environment, the moral decision making of Christians often looks the to the same as everyone else. And as much as I may balk at that presenter, we live in an ethical-egoist-age.

9780830824656In Pursuing Moral Faithfulness, theologian Gary Tyra explores the realm of moral decision-making under the rubric of Christian discipleship. Tyra is professor of biblical and practical theology at Vanguard University and has more than three decades of pastoral experience. His approach to ethics as discipleship aims to set ethics within a larger frame. One that has the possibility of theological and moral realism, accounts for the Spirit’s role in moral guidance, and balances respect for rules with considering consequences and cultivating character (21-27). The goal of ethics is to make thoughtful ethical decisions in keeping with what it means to be a follower of Christ.

This book divides into two sections. Part one introduces readers to Christian ethics and names the major ethical options (i.e. deontological and consequentialist approaches, and the effects of our cultural moral relativism on our ability to make ethical decisions). Part two aims at describing the ethic of responsible Christian discipleship: Christ-centered, biblically informed and Spirit empowered moral decision making.

Tyra is a pastor and theologian. His ethical formation came from studying with Lewis Smedes at Fuller Seminary (and practical theology from Ray Anderson). Throughout this book he focuses on the practical dimension of moral deliberation in the Christian life. The rubric of discipleship enables him to include the best elements of deontological, consequential and virtue ethics.  In this respect his approach reminds me of Dennis Hollinger’s (Choosing the Good, Baker Academic, 2002).

One of the features of Tyra’s approach is his use of scripture. He points to the ethical insights of Micah 6:8, the importance of consequences and God given wisdom for proper moral deliberation evidenced in Proverbs 2, how Jesus’ antithetical statements in the Sermon on the Mount (Mathew 5:21-47), reveal God’s heart in a way that hyper-literal observance of the law did not (216-219). Tyra doesn’t explore Torah at length or the ten commandments; he is more interested on what the heart behind a law is than mere legal observance. Laws and consequences are re-framed relationally. So is formation (the Spirit’s work guiding and enabling our moral life). I think his articulation could have been sharpened by a more substantive engagement with the Pentateuch and the concept of covenant. however, Tyra paints a practical picture of what responsible Christian moral decisions look like.

This is a good introductory book for Christian ethics. Tyra argues for a thoughtful approach to ethics which defies the relativism of our culture. This will be a good text book, and a helpful resource. I give this four stars.

Note: I received this book from IVP Academic in exchange for my honest review.

 

 

 

Anglo-Catholic Evangelical Ethics: a ★★★★★ book review

In seminary I read about deontological, consequentialist and virtue ethics; however, I didn’t read much in the way of Catholic moral teaching. Aquinas was mentioned and footnoted, but not engaged with in any substantial way. My understanding of virtue ethics was mostly meted out to me by Hauerwas. Daniel Westberg’s Renewing Moral Theology: Christian Ethics as Action, Character and Grace delves deeply into the moral heritage of the Catholic and Anglican tradition exploring the nature of character formation, practical reason and ethical living.

9780830824601Westberg wrote this book as an attempt “to breath new life into [the] Anglican tradition, with the immediate aim of providing a systematic presentation of Christian ethics that builds on the Thomistic foundation with Catholic moral theology” (9). His wider, and more inclusive, purpose is to “provide  for the general Christian public a blending of the strengths of the Catholic tradition with evangelical emphases and convictions” (10). This combination of Catholic and evangelical insights, is designed to help readers from both traditions, to see the strengths offered by each (28). Westberg explores Thomist ethics in an evangelical key, sighting scripture and attending to the nature of conversion. His book divides into two parts. In part one Westberg describes and advances the components for a renewed moral theology. Part two looks in-depth at the seven classic virtues.

Part 1.

In chapter one, he argues for renewal of moral theology with a: (1) renewed biblical basis, (2) a sound moral psychology, (3) an understanding of the proper place for law in ethics, and (4) and thoughtfulness about the spirituality of virtue/character formation (25-26). In chapter two, Westberg discusses the relationship between purpose, reason and action and describes the ‘Thomistic Practical Syllogism.’ It is composed of an operating principle (‘Do this’ or ‘avoid this’), a minor premise evaluating a proposed action, and a conclusion (a commitment to do or not do something) (39-44).

Chapter three looks in more detail at Aquinas’s view of practical reasoning. Whereas the traditional reading of Aquinas identifies  a twleve stages in the process of human action, alternating between reason and will, Westberg sees the intellect and volition working in concert, and describes Aquinas’s reasoning as a four stage process comprised of: (1) Intention  → (2) Deliberation(if required) → (3)Decision → (4) Execution (51).  This model  describes the components of reasoning that birth  to an action; however a person’s intentions are shaped by  a person’s desires and history. “One simply has desire sand attitudes that have been adopted, shaped and instilled by past experience. One deliberates about and decides on the actions that are judged as means to the purposes one already has” (54). This means a persons formation determines where her reasoning takes her. Chapter four discusses how to evaluate good and bad actions based on their object, their end, and the circumstance (62-65). This ethical framework takes into account the situations in which ethical actions occur without capitulating to relativism (68). Westberg also observes the role of consequences in Aquinas’ theology. (69)

Chapter five describes  the relationship  between actions, disposition and character. Developing our capacity toward virtuous living involves moderating emotions, coordinating reason and will, and developing a habitus which imparts the skill and disposition that enable the virtuous life (80). This involves intentional practice, “We develop self control by understanding the reasons for it, desiring it and actually making decisions that incorporate moderation and self control in, for example, eating or sexual pleasure” (84).  Yet Westberg  argues that within this schema, faith, hope, and love are theological virtues gifted to us by the Spirit. We are unable to develop them by ourselves. The final three chapters of part one, explore the reality of sin (chapter six), the nature of conversion to Christ(chapter seven), and the role of the Law in Christian formation (chapter eight).

Part 2

Part two begins with an overview of the virtues, discussing their interrelationship and the central role of prudence. In chapter ten, Westberg walks through the seven classic virtues assigning a chapter to each of them. The four cardinal virtues discussed are ‘wisdom in action’ (prudence or practical wisdom); justice, fortitude, and self control (or temperance)(discussed in chaptets ten through thirteen). The theological virtues are faith, love and hope (chapters fourteen through sixteen).

Westberg’s treatment of the cardinal virtues offers practical insight for character development. In discussing practical wisdom (prudence) he observes the intellectual character of this virtue and discusses its relationship with other virtues, “The moral virtues depend on practical wisdom, but practical wisdom cannot be developed without the simultaneous development of the other moral virtues” (175). The virtue of justice has to do with how we relate to other persons (i.e. righting wrongs, restitution, gratitude to others, truth telling, etc). Fortitude is moral courage and commitment. Temperance is the ‘one virtue directed purely toward oneself'(209). It involves mastering appetites and living in moderation. Each of these virtues are shared by Christians and non-Christians alike, and Westberg correlates the exercise of virtues in Christian and secular settings (i.e.  the virtue of justice based in the dignity of human beings created in the image of God is in some sense related  to contemporary secular discussions of human rights).

The theological virtues have God as its source and focus (221). Westberg treat faith as an intellectual virtue, our belief in the God of the gospel. Love and hope are virtues of ‘the will. Westberg describes love as friendship with God—unselfish love (239-240). “Hope perfects the will by directing our desire to what God offers in the age to come” (259). Westberg takes on the notion that agape love is purely non-preferential. He show the biblical evidence doesn’t warrant the strong a divide between phileo and agape often argued by evangelicals influenced by the Lutheran tradition (238-40). Instead he views God’s love as inherently unselfish (instead of selfless, self sacrifice).  The telos of new creation gives us Hope and enables us to work for justice with fortitude. The content of of our hope helps us avoid both a liberal activism or an escapist quietism (270).

 

Virtue Ethics is sometimes criticized for an overemphasis on character—’being’ is seen as  more significant than ‘doing’  or ‘decision-making’ Because Westberg roots his exploration in Thomas Aquinas’s moral theology, he gives significant space to both virtue formation and moral decision-making. In fact, his discussion of practical reason, precedes his exploration of the virtues (though he hints at their strong relationship to one another). This means Westberg (or Thomas) is not guilty of some of the reductionisms that virtue ethicists are accused of (neither are many virtue ethicists). Action and character both come into sharp focus.

Westberg wrote this book as a seminary textbook and it is well suited for that purpose.Students will find  solid engagement with Catholic moral theology and theological ethics. But does it have any practical import outside the classroom? Put another way: is practical reasoning, practical? Yes it is. Pastors can utilize this framework to encourage ethical reasoning in congregants. The discussion of the seven classic virtues is fruitful for personal use, or for anyone responsible for Christian spiritual formation. Westberg is theologically rigorous, so the typical lay person may find it difficult to wade in, but certainly the framework Westberg presents is applicable more broadly in the lives of ordinary Christians. I recommend this for Christian leaders and educators concerned about spiritual formation. Westberg  doesn’t provide a ‘practical how-to,’ but a way of ‘thinking through’ moral decisions’ and actions. I give this five stars. ★★★★★

Note: I received this book from IVP Academic in exchange for my honest review

 

We Got Spirit, Yes We Do: a book review

Every year Wheaton college hosts their annual Theology Conference. These gatherings host scholars discussing pertinent theological topics. While Wheaton and its conference are broadly evangelical, they gather an impressive range of scholars from various biblical, historical or theological disciplines and church traditions. The 2014 conference, The Spirit of God: Christian Renewal in the Community of Faith, has just been published by IVP Academic (edited by Jeffrey Barbeau and Beth Felker Jones). In it, you will find historic, fresh and challenging perspectives on the Holy Spirit and his work in the church and world.

Part one of the book, explores biblical and historical perspectives on the Holy Spirit. In chapter two Sandra Richter gives a ‘bird’s-eye-view’ of the work of the Holy Spirit through out Scripture. In chapter three, Gregory Lee compares the pneumatology of Basil of Caesarea and Augustine of Hippo, representative voices from East and West, discovering a great deal of commonality. In chapter four, Mattew Levering examines Thomas Aquainas’s theology regarding the Filoque clause that was added to the Western version of the Nicaea-Constantinople creed. In chapter five, Jeffrey Barbeau recovers the pneumatological insights implicit in Charles Wesley’s conversion (on Pentecost, May 21, 1738–a few days before John Wesley’s famous Aldersgate conversion). In chapter six, Oliver Crisp describes the insights of Reformed Pneumatology. Chapters seven and eight describe the Pentecostal movement. Allan Heaton Anderson profiles the global Pentecostal movement, Estrelda Alexander focuses on the African American Pentecostal experience.

Part two explores doctrinal and practical perspectives on the Holy Spirit. Chapter nine wrestles with the role of the Spirit in hermeneutics. Here, Kevin Vanhoozer expertly untangles the lack of pneumatology in many approaches to biblical interpretation and presents the crucial, formative role the Spirit has. In chapter ten Amos Yong explores the Spirit’s role in creation and Michael Welker does the same for salvation in chapter eleven. Geoffrey Wainwright presents the Spirit’s role in the liturgy of the church (chapter twelve). Doug Petersen talks about Pentecostals and social justice (chapter thirteen). In chapter fourteen, Timothy George explores the Spirit’s role in Christian Unity. The concluding essay (by Barbeau and Beth Felker Jones) argues three basic premises: (1) The Christian life should reflect our worship of the Triune God, (2) Christian theology is fully pneumatological and (3) Christian practice should be characterized by love.

Like all multi-author works, there are some stand out essays. Barbeau’s essay about Methodism and Charles Wesley’s contributions to pneumatology is quite good. As is Vanhoozer’s recovery of the Holy Spirit for hermeneutics. I found both of these chapters insightful–the first for offering an anatomy of conversion with an eye toward the Spirit’s work, the second for making hermeneutics spiritual. Yet my favorite chapter is Crisp’s presentation on Reformed pneumatology. Crisp hones in on the Spirit’s role in uniting us to God (and the Reformed, dogmatic presentation of that), and he offers two principles. The first is the Trinitarian Appropriation Principle (TAP) which posits that where one person of the Trinity is at work, all members are likewise at work (99-100). The Intentional Application Principle (IAP) claims that the aim at every Divine action is the telos, our union with God and the transformation of creation at the end of  the age (101). The second principle names the peculiar pneumatelogical dimension to God’s work. While Crisp extrapolates from the Reformed Tradition (Calvin and Brunner, and the various confessions), these are insights appropriate for the whole church. Beyond these three chapters, the essays are generally still quite good.

Unity in diversity is especially important in a volume devoted to the  Holy Spirit’s work. Of the fourteen contributors to this volume, three are people of color and three are women. The ecclesial diversity is somewhat greater. One of the contributors is Catholic, there are Pentecostals, Reformed, Methodists, and a Baptist (this book may be more ecclesially diverse than this, I am not sure of everyone’s denominational affiliation). Lacking is a Greek Orthodox perspective on pneumatology, though at least a couple of essays present on and interact with Orthodox perspectives (see especially Lee and Levering’s chapters). There also is not a Mennonite pneumatology here. I’m not sure what the specific Mennonite contribution would be, but since that tradition has helped shape my Christology and ethics I am curious about what Anabaptism may bring to the discussion.So certainly this group may have been more diverse, but it still does a fairly good job of presenting a good cross section of theological perspectives.

This is not a scholarly monograph but a collection of essays (originally lectures). The authors do not agree on every point, in either theology or historical detail. Still books like this give you a taste of various perspectives. I thouroughly enjoyed this romp through (mostly) Evangelical pneumatology. I give this book four stars.

Notice of material connection: I received this book from IVP Academic in exchange for my honest review.

Worthy of God and Useful for Us: a book review

One of the challenges of biblical interpretation is the way that the Bible describes God. In some places in the Bible, God is above the heavens and there is none like him. In other places, God seems like any other earthly ruler–sitting on a throne,waging ware, standing, laughing, getting angry.  The difficulty of sorting out God’s godhood from his human descriptions has been an issue that theologians have wrestled with from the early centuries of Christianity. We have a lot we can learn from the Ancient theological approach to Scripture

Mark Sheridan is a Benedictine monk and vice rector and dean of the faculty of theology at the Pontifical Athenaeum of St. Anselm in Rome. He has written several monographs and edited the Genesis 12-50 volume of the ancient Christian Commentary on the Scripture. In Language For God in Patrisitic Tradition:  Wrestling with Biblical Anthropomorphism, Sheridan examines ancient biblical interpretation, exploring what the church fathers have to teach us about reading Scripture and their theology of God.

One of the hallmark’s of patrisitc tradition is the commitment to interpreting the Bible in a manner “worthy of God”  and “useful for us.” Anthropomorphism and anthropopathism in the Bible, make God seem “too human.”  Sheridan demonstrates that the general patristic consensus was that God was wholly unlike humanity; however where the Bible involves human matters, ‘it carries the human intellect, manners and way of speaking’ (30). Thus the otherness of God is preserved, but the fathers had a way of parsing those places of scripture where God seemed all-to-human.

Sheridan’s eight chapters form a tight and compelling argument. In chapter one, Sheridan reads Numbers 23:19,”God is not a man nor as the son of man to be threatened,” in tension with Deuteronomy 1:31.” [He] carried you, as a father carries his son, all the way you went until you reached this place.” This illustrates the way in which the Bible talks about God differently, in reference to Godself and in relationship to us in the economy of salvation. Sheridan shows how the fathers picks up this distinction.

In chapter two through four, he illustrates the major influences on the patrsitic interpretive tradition. Chapter two explores the way the Greek philosphical tradition handled the capricious, too-human pantheon of gods in the Homeric epics. Ideas about what is ‘worthy of God’ in Plato, have their influence on the theological development of the church’s early centuries.  Chapter three describes the Hellenized Jewish interpretation of scripture (especially Philo) and they handled passages where God was too human and too passionate. Chapter four examines the New Testament interpretation of the Old Testament and the manner in which the patristic tradition saw their interpretive strategy in continuity with Paul and the gospels. Chapter five surveys major early Christian writers  and the various ways they employed the “worthy of God” strategy in interpreting the Bible. While there are differences between early theologians, and regions (Alexandria and Antioch in their approach to ‘allegory’), there is a broad consensus on what is worthy of God and what isn’t. Passages whre God ‘gets angry’ are placed inside a larger theological frame where God is impassible and divine emotional outbursts are merely connote the human experience of God’s wrath.

Chapter six highlights three cases which exemplify patristic interpretation: Genesis 1-4; Genesis 16 (the Hagar  and Sarah story); and the conquest narratives. The creation story (and fall) has a number of anthropomorphisms. Sheridan demonstrates the way ancient interpreters bracketed out any biblical interpretation that would be demeaning to God’s dignity.  The Sarah/Hagar story presented a different challenge. Because this story related Old-Testament saints behaving badly (i.e. Sarah and Abraham using and abusing Sarah’s slave), it was interpreted variously as an allegory or a morality tale. The conquest narratives were allegorized because of  patrsitic discomfort with the way God commanded the total destruction of the Canaanites (and what that implied about God’s character). Chapter seven shows how the Patrisic tradition handled he imprecatory Psalms.

Chapter eight, Sheridan’s final chapter, describes what he thinks modern interpreters ought to learn from our ancient counterparts. Sheridan holds up as sound, the patristic ‘rule’ of interpreting anthropomorphisms and difficult texts in a manner that is ‘worthy of God and useful to us.’ At various points our interpretations will diverge with patristics because we bring a different set of questions and assumptions to the text (i.e. ancient interpreters sought to defend the Bible against ancient mythos whereas modern interpreters seek to set the creation story with in the context of Ancient Near East literature). Yet Sheridan also challenges us to learn from patristics how to move beyond what the narrative of scripture describes to ask what it means for our lives (i.e. differences in contemporary and ancient approaches to Genesis 16).   At other points, Sheridan thinks that we ought to listen keenly to the questions that patristic scholars are asking. Contemporary evangelical scholars read the conquest accounts literally, seeking to minimize their destructive nature (i.e. hyperbole in the text, reading the destruction in Joshua alongside the gradual conquest in Judges, etc). Sheridan argues we have a lot to learn form the ways the fathers asked what divine conquest says about the character of God, and how to interpret these sections in a worthy manner.  He sees similar value in allowing patristics to inform our understanding of the imprecatory psalms (and how we are to pray them).

Sheridan offers a great overview of patristic interpretation and is incisive in his analysis of the way the ancient church interpreted scripture. The notion of interpreting in a manner ‘worthy of God’ seems a noble aim and certainly ancient authors as diverse as Origen, Tertullian, Augustine, John Chrysostom, Ambrose and Gregory of Nyssa each helped untangle anthropomorphisms for us.

Yet as valuable as I find this study and patristic interpretation I am not totally convinced. First off, and this may just be my evangelicalism talking, I am suspicious of where allegory ignores or replaces the literal meaning of the text. In pastrictic interpretation the literal meaning sometimes provides clues to the deeper meaning of the passage. At other times, the deeper, allegorical meaning is used to  replace or explain the literal sense away. I have less problem when the text is metaphorical in its anthropomorphisms (i.e. God walking in the garden, etc) but feel the rub a little more when a whole section of sacred scripture (like the Canaanite conquest) is spiritualized because the early interpreters saw this piece of Israel’s history as beneath God. I admit that the literal interpretation of Canaanite destruction opens up questions about God’s character and goodness that are difficult; yet I think employing allegory is too easy and too readily shirks the difficulty of wrestling with the text.  Additionaly, I worry about the ways in which the Greek philosophical tradition informs the patristic understanding of what is ‘worthy of God.’ I applaud the way the fathers  sought to guard the image of God from seeing God as a capricious person; however I am uncertain that ancient Christian understanding of Divine immutability always does justice to the God revealed in Jesus Christ.

My caveats name where I sit loose to some patristic conclusions, but. I think we have a lot to learn from them and Sheridan provides a great and accessible overview of their interpretive approach.  I would have found this a helpful book in seminary as I sought to untangle historic interpretation. This book is sufficiently non-technical for the the general reader. I give this 4.5 stars and recommend it for anyone interested in theological interpretation,  historical theology or spiritual exegesis.

Notice of material connection: I received this book from IVP Academic in exchange for my honest review.

Testifying Teens: a book review

Testimony has a significant impact on the faith development of adolescents. As young people learn to tell their story of faith, it cements their understanding of God, fosters identity formation and allows the wider community to feedback into their experience and when necessary offer a critique. Amanda Hontz Drury explores what happens for youth as they testify, and puts forward a theology of testimony and offers practical advice on how churches can incorporate intentional, public testimony into youth ministry.

Drury has fifteen years of youth ministry experience and is professor of practical theology at Indiana Wesleyan University. In Saying Is Believing: The Necessity of Testimony in Adolescent Development, Drury offers a similar case for testimony as Thomas Long’s Talking Ourselves into Being Christian, though she is much more sophisticated in her use of sociological research and theology than Long (cementing for me, yet again, that the most interesting work being done in the area of practical theology comes from the youth ministry world). Having read both Long’s and her book, I would say this is the better book. I also see a similarity between Drury’s project and Brandon McCoy’s Youth Ministry from the Outside In which builds off social construction theory and helps youth ‘thicken’ their connection to God’s story as they learn to share their own. There are differences between their approaches but I think enough of an overlap that these books are worth reading side by side.

Drury draws on her experience in youth ministry and her holiness heritage (where a mic in the aisle meant we’d hear from more than just the pastor). As you would expect, she has anecdotes about the telling our particular faith story, but at its core this is a book that is well-researched, sophisticated and theologically thoughtful. Drury doesn’t simply make claims of the necessity for testimony but engages serious research. Her chapter on a ‘Theology of Testimony’ synthesizes the perspectives on witness in Phoebe Palmer (the Nineteenth century, Holiness evangelist) and Karl Barth. This is a creative and thoughtful treatment on testimony.

The book’s five chapters lay out Drury’s case for testimony. Chapter one forms her introduction. Chapter two discusses the findings of the National Study of Youth and Religion which illustrated that young people are inarticulate about their beliefs. Drury argues that teaching youth to speak about their faith strengthens their understanding of Christian truths and their grasp on where God has been active in their lives. Chapter three utilizes the insights of narrative psychology to illustrate the importance of telling one’s own story for identity formation. Chapter four outlines a theology of testimony. Here Drury creatively synthesizes Phoebe Palmer and Karl Barth in attempt to give a full account of the role and function of testimony for the Christian life. Palmer considered herself a ‘Bible Christian’ and had little use for ‘theological technicalities.’ Barth for his part, would be dismissive of Palmer’s subjectivity (95); however Drury points out that Barth corrects Palmer in offering a Christocentric spirituality focused on Jesus rather than the individual self (97) and Palmer corrects Barth in placing personal testimony within the domain of biblical witness (98-9). Drury places these thinkers in dialectic and illustrates that testimony is a Christian call, an expression of gratitude for what God has done, and is enabled and empowered by the Holy Spirit. Her final chapter offers her pragmatic approach to implementing testimony with North American adolescents.

The theological core of this book is applicable far beyond the realm of youth ministry. All ages and stages would benefit from intentional space for testimony; however the way that learning to tell our story impacts our grasp on reality and our self-understanding is of peculiar importance for adolescents. Drury offers practical insight in how to incorporate testimony into youth ministry. As a pastor who is concerned that the youth of my church grow in their knowledge of Jesus and in relationship to Him, I appreciate Drury’s take.

This book is more ‘theological’ than your typical youth ministry book. Drury isn’t offering a “How to” so much as providing a conceptual framework and a re-orientation around the theme of testimony. Obviously this is a good ‘student’ book for those who are learning and thinking about youth ministry but I hope it finds itself in practitioner hands. I also think her theology chapter is widely applicable beyond youth.  I give this book four stars!

Notice of material connection, I received this book from IVP Academic in exchange for my honest review.

The Joy of Christology? a book review

The problem with much Christology, of both the high and low varieties, is that it can be dry-as-dust boring. Just the mention of the term, and eyes glaze over. The church historians may remember the fire and intrigue of earlier eras, theologians may happily enter the world of doctrinal abstraction, but for most of us, Christology remains opaque. We may be happy that someone is thinking about it somewhere, but we never delve too deeply ourselves.

Michael Reeves, author of the delightful Delighting in the Trinity and teacher of theology at Wales Evangelical School of Theology has once again helped us discover the joy of serious theological reflection. Rejoicing in Christ uncovers the joy in all that Christ is and has done for us. In five chapters (plus a brief introduction and conclusion), Reeves worshipful prose reflect on Christ’s divinity; his humanity;  his life, death, and resurrection; how we share in his life; and his victorious return and the renewal of all things. This is a short book, but meaty–doctrinally delightful and exuding with praise for the God revealed in Jesus Christ!

In writing this book, Reeves is picking up on the tradition of worshipful theology once common among the Puritans, “Once upon a time a book like this would have been utterly run of the mill. Among the old Puritans, for example, you can scarcely find a writer who did not write–or a preacher who did not preach–something called The Unsearchable Riches of Christ, Christ set Forth. The Glory of Christ or the like” (9). In fact these Puritans are Reeves dialogue partners throughout. He refers often to the works of Richard Sibbes, John Owens, Jonathan Edwards and the like. The caricature of the dour Puritan is not evident anywhere in these pages. Other theologians, pastors, poets and artists of other eras are also woven into his larger Christological song.

I love this book. I appreciate the way that Reeves reveals Jesus as the eternal Word. He declares, “Here, then, is the revolution for all our dreams, our dark and frightened imaginings of God, there is no God in heaven who is unlike Jesus” (14). Reeves invites us to reflect on how the person and character of Jesus shows us what God is like–not who he became when taking on flesh, but the sort of God, God always was. He reflects on who Jesus was and how he shared in the Trinitarian life before his Incarnation. But his Christological reflections also wrestle with Christ’s humanity and what Jesus shows us about what it really means to human–taking up again our function as ‘image bearers of God’ (52). In his incarnation we discover the Christ who has been ‘lifted up on the cross, lifted up from the grave, lifted up to the throne: all to share with the world his victorious life (81). Reeves chapter on our sharing in the ‘life of Christ’ and Christ’s return do not shrink back from reflecting on suffering and difficulty, but uncover the joy of abiding and the hope of restoration. This entire book will help you appreciate the way Christ has given us ‘every blessing in the spiritual realm’ (Ephesians 1:3).

My one small critique, if you may call it that, is that this is sold by IVP’s academic imprint (IVP Academic). While this book should certainly be read by scholarly folk, I would hope that regular readers would not be scared off by this being an ‘academic book.’ This book is great for any thoughtful Christian. I give it five stars!

Notice of material connection: I received this book from IVP academic in exchange for my honest review.